Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	love_v	zeal_n	zealous_a	45	3	8.9873	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21038	Tvvo treatises. The one, of repentance, the other, of Christs temptations. Both penned, by the late faithfull minister of Gods worde, Daniel Dyke, Batchelour in Diuinitie. Published since his death by his brother ID. minister of Gods word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1616 (1616)	STC 7408; ESTC S100107	213,745	364

was to Dauids zeale but as water vpon lyme made 2. Sam. 6. it the more hotter I will be yet more vile And other mens hatred of the trueth did but encrease his Psal 119. 126. 127. Loue They haue destroyed thy Law therefore doe I loue it A worthy example of repentants zeale in this kind was that of that repenting woman who though Christ were at dinner in a Pharises house Luke 7. and much company likely there yet in the holy madnes of her zeale she comes rushing in seeking him whom her soule loued not abashed with the company but before them all falls to kissing and washing the feete of Christ 2. Propertie This zeale of Repentance thinkes nothing too good for God or too deare for him and spares for no cost and charges in the cause of his glory Thus Dauid repenting for his numbring of the people would not haue the place for the altar and the burnt offrings of Arannah for nought but would giue him money for them So the Israelites repenting for their idolatry shewed their 2. Sam. 24. zeale in their costly offerings to the Tabernacle euen Exod. 36. till they were faine to be forbidden to offer So it was with that good woman that poured the box of costly oyntment vpon the head of Christ 3. Property It makes vs draw others to God This our Sauiour required of Peter as a fruit of his repentance that when hee was conuerted hee should strengthen his brethren In our sinnes wee are commonly Luke 22. 32. instrumentall for Sathan to draw others into our sinnes with vs. True Repentance will make vs zealous to bee as instrumentall to bring others to God I would saies Paul that not onely thou but Acts 26. 29. all heere were not onely almost but altogether as I am except my bonds 7. Duetie is Reuenge Here is the demonstration 7. Reuenge of our zeale for God and his word when we reuenge their quarrells vpon their capitall enemy the flesh the corruption of our nature There is much deceit in zeale The zeale of many is only verball It may be heard but not seene but true zeale must be seene as well as heard Come saies Iehu and see what zeale I haue for the Lord. Now as his zeale 2. King 10. 16 was seene in the reuenge which he tooke vpon Baals Priests in the slaughter of them so must our zeale appeare in our reuenge vppon the flesh which wee must wound and daily mortifie This reuenge will shew what affection we beare to our sinnes Before repentance they are so deare to vs that wee cannot endure so much as the reproofe of them but when our repentance comes then comes reuenge and we can brooke not onely reproofe of them from others but vengeance also vpon them from our selues And when once we can come to be reuenged vpon them it is a signe wee account them as enemies For no man desires reuenge but vpon his enemy Salomon knew the right mother of the child by her tender heart and earning bowells which could not indure to see the babe diuided by the sword surely when wee cannot abide the sword of reuenge to wound and slay our sinnes wee haue cause to suspect 1. Kings 3. 27. our repentance for who would bee loath to haue his enemy wounded Now this reuenging our selues vpon the flesh is Generall Especiall 1. Generally this reuenge consists in that which the Apostle calls the beating downe of the body And offering vp our bodies as sacrifices to God both which places I vnderstand of the body of sinne that is the 1. Cor. 9. 27. Rom. 12. 1. flesh which must looke for no better at our hands then a clubbe or a sacrificing knife It must be handled as Sarah handled Hagar roughly Our flesh is of a slauish disposition If a slaue be well vsed hee will grow sawcy and malapert And hee saith Salomon that brings vp his seruant delicately he will bee as his sonne nay hee will ouertop him as Ieroboam did Rehoboam at whom it is thought Salomon aymed Prou. 29. 21. at in that Prouerbe This slaue then must haue a straight hand held ouer it and must be vsed like a slaue to a whip to a cudgell Wee are not debters to the flesh wee owe it no kindnesse no fauour Rom. 8. we owe it nothing but reuenge nothing but blowes and the blue eye that S. Paul gaue it But alas how farre are wee from this how doe we feed and flesh 1. Cor 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh against the spirit what ease and content doe wee giue it How doe wee stroake and hugge and cocker it How doe we take thought for it How doe we gratifie it in all things as Dauid did Adoniah Rom. 13. 14. whom hee would not displease from his childhood to 1. King 1. 6. say why hast thou done so 2. This Reuenge is more speciall and it consists in these particulars 1. There cannot bee a greater reuenge then to spoyle our aduersary of his chiefest delight and in stead of that to vexe him with that which is most contrary thereunto Now the flesh in euery one hath some speciall darling sinne wherein shee most delights which is as her right eye in regard of pleasure or as her right hand in regard of profit Now Matth. 5. this right eye must be plucked out and wee must bee reuenged vppon the flesh as the Philistimes vppon Sampson in putting out his eyes And this right Iudges 16. 21 hand must be cut off and the flesh must bee vsed as was Adonibezek Such sinnes as are deerest must Iudges 1. be quite abandoned and the contrary graces must be carefully practised A reuenge it is on our enemy to hurt his body any where but to spoyle him of his eye or hand this is a speciall reuenge The repenting sinner in mortifying the whole body of sinne must do as Cranmer did in the burning of his body he burnt it all but first hee beganne with his right hand So the repentant must labour to consume the whole masse of the body of sinne and bring old Adams bones into ashes but yet let him beginne with the most speciall members thereof Thus did Zaccheus when hee was conuerted His gainefull sinne of wrong and oppression that went first to the pot his right hand went first to the fire Luke 19 8. Halfe my goods I giue to the poore and if I haue wronged any man by forged cauillation I restore him seuen fold Pauls maine sinne was persecution and wasting of the Church and what delight did the flesh take therein but loe how hee practised his owne rule As ye haue giuen your members seruants to vncleannesse and to iniquity to commit iniquity so now giue your members seruants vnto righteousnesse in holinesse As fast as with both hands hee pluckt Rom. 6. 19 downe so fast with both hands he built vp againe The

Society is helpfull against temptation Two says Salomon are better then one woe to him that is alone Eccles 4. 10. This must teach vs to vse our company well that it may indeede bee the communion of Saints But alas wee so abuse our company that it is the best snare the Diuell hath to catch vs in And sooner are we often foiled in company then in solitarinesse So much euill example in company is giuen Doct. 2 2. In the beasts not offering violence to Christ but acknowledging the image of God in him as It is onely our rebellion against God that maketh the creatures rebell against vs. once to Adam in his innocēcy we may see what was the priuiledge of our innocency and what now the punishment of our sinne Man is truely called a little world and in him wee may see an image of that in the greater world Now in man as created of God the affections called the vnreasonable part as beeing common to vs with bruites were subiected to reason And so shewed how by like proportion in the great world the vnreasonable creatures should be subiect to the reasonable But when once order was broken in the little world then was it broken also in the other and when reason lost his authority ouer affection then man also lost his soueraignty ouer the creatures and his slaues became rebels Excellently Chrysostome As a father sometime giues ouer a lewd and desperat sonne to be scourged by his slaue so God vs men into the hands of the wild beasts Howbeit as men haue had Gods image more repaired so hath God thogh not without miracle made these beasts shew their subiection as all of them to Noah in the Arke the lyons to Daniel and the viper to Paul Whensoeuer we see any rebellion of these creatures against vs remember we our rebellion against God The Diuell and his instruments are worse then beasts to the Lord and his Church Doct. 3 3. Marke the malice of Sathan and his rage worse then the beasts Truely it is sayd Better to bee a beast then to be compared to a beast Sathan is compared to a Lyon but yet worse then a Lyon The Lyons heere reuerenced Gods image in Christ and yet here Sathan offers him violence So man by Iob compared to an asses colt Iob. the Pharisies yet were worse for the young colt whereon yet neuer man had sitten yeelded himselfe to be ridden by Christ And so should it haue been with vs if we had stood in innocencie No need then of breaking colts and framing them to the saddle Thus the deuill and his instruments shew themselues worse then beasts to the Lord and his Church Doct. 4 4. See here thine owne desert to be depriued as of all other comforts of this life so of companie We deserue no other companions but the tygers of hell and to be yoked with those lyons and tygres of hell and chayned with them in chaynes of darknesse for euer Thus much for the preparation to the temptations The temptations follow And they are of two 2. The temptations sorts First those that befell Christ in the fortie dayes fast Luc. 4. 2. Secondly those afterwards For the former they being not particularly set downe we must be content to be ignorant what they were Doct. Onely thus much may we obserue That Christ being now occupyed in heauenly and spirituall meditations Sathan sticketh not to interrupt the best meditations and actions and contemplation and talking secretly with his Father this sawcie Sathan yet durst come and interpose himselfe and offer to interrupt and to disturbe these sweet soliloquies of our Sauiour No maruell then if he deale thus with vs in our prayers meditations and hearing of the word No such disturbance feele we at a play At gaming can some sit vp all night without any heauinesse but at a Sermon how quickly doth the deuill rocke men a sleepe This shewes that the one is of God and for our good the other is against God and to our hurt It cannot but be good which the deuill is an enemie to It cannot but be euill which he is a friend vnto This serues also to comfort vs in the griefe we haue because of our distraction of minde in prayer and hearing the deuill laboured to distract Christ and came with his temptations when Christ was in his meditations The second sort of temptations follow And they are in number three The first in these words If thou be the sonne of The first temptation God command these stones to be made bread Sonne of God He meaneth as God meant before in that voice This is my wellbeloued sonne Beza thinkes onely some speciall holy man to be meant but the diuell did not thinke that euery holy man could turne stones into bread and that by his owne word and commandement for he sayes not pray to God but command that these stones be made bread Stones Luke saies stone as Miles for the whole companie of souldiours and Gen 31. the stone Gen. 31. which here I haue set vp speaking of an heape of stones and Exod. 8. The flye came vp meaning Exod 8. the swarmes of flyes If thou be the sonne of God He speakes not this scorningly as they Mat. 27. 40. Math. 27. 40. but flatteringly and with insinuation We are not to imagine that Sathan spake only these words but as Gen 3. in his temptation of Eue so here diuers amplifications and this but the abridgement of his speech It is therefore as if he had more largely spoken thus There was a voice lately heard from heauen confirming thee to be Gods sonne This miraculous fast of thine hath confirmed the same Neither see I any cause to doubt saue that thou art now pinched with hunger and hast not reliefe I would desire thee therefore both for thine owne and thy fathers honour and for his glories sake whereof I know thou art zealous and for this weake bodies sake whereunto thou oughtest to be mercifull and not by neglecting it be guilty of selfe-murther and for my sake also who would gladly be resolued that I may giue thee the honour due vnto the if it may appeare vnto mee that thou art the sonne of God In all these regards all matters of great importance I desire thee to turne these stones into bread for otherwise thou canst not liue in this necessitie If thou do not this I shall plainely thinke thou canst not and so that thou art not the sonne of God Neither would I wish to nourish any such conceit of thy selfe but rather suspect that voyce in the ayre as some deceitfull illusion for how is it likely that the sonne of God would suffer his humane body thus to be famished he being heyre of all things and able to doe euery thing Therefore I say If thou be the sonne of God command these stones to be made bread In the temptation consider two things 1. The Deuills